Then, the Tathagata said in a gatha:Then, the Buddha said to Kasyapa: "O good man! Do not, like all sravakas and common mortals, see the Three Treasures. In this Mahayana, there is no discrimination in the Three Treasures. Why? The Buddha Nature has in it the Law and the sangha. To teach sravakas and common mortals, discrimination is resorted to and the three different phases spoken of the Three Treasures. O good man! The bodhisattva will think: 'This I now take refuge in the Buddha. If this I attain bodhi and Buddhahood, I shall not pay respect, worship, or do offerings to all Buddhas. Why? For all Buddhas are all-equal. They are all taken refuge in by all beings. If one desires to pay respect to the law body and the sarira, one should also pay respect to the stupas of all Buddhas. Why? Because of guiding in all beings. It also makes beings conceive in me a thought of stupa, to make them worship and do offerings. Such beings make my law body the place where they take refuge in. All beings stand on what is not true and what is false. I shall now, by steps, show the true law. If there are people who take refuge in priests that are not of true stuff, I shall become the true refuge for them. If there are those who see differently the three refuges, I shall become the single place where to take refuge in. So, there can be no difference of the three to take refuge in. To those born blind, I shall be the eye, and to sravakas and pratyekabuddhas I shall become the true refuge. O good man! Such bodhisattvas do the Buddha works for the sake of innumerable evil beings and all wise people. O good man! There is, for example, a person here who goes to the battle field and thinks: 'I am the first of all the first of these. All soldiers depend on me.' Also, it is as in the case of the prince who thinks: 'I shall subdue all other princes, succeed to the works of a great emperor, gain the unmolested power, and make all other princes pay homage to me. So, let me not entertain a whit of a self-surrendering mind.' Like as the prince of the king also go things with the minister. O good man! The same is the case with the bodhisattva-mahasattva, and he thinks: 'How does the three become one with me?' O good man! I make it that the three things are the nirvana. The Tathagata is the unsurpassed one. For example, the head is the highest part of man's body, and not the other limbs and the hands and legs. The same is the case with the Buddha. He is the most respected, and not the Law and the sangha. In order to teach the world, he manifests himself severally. It is as in the case of going up the ladder. This being the case, do not regard the refuges as different as do the common mortals and the ignorant take things to be. Abide in the Mahayana as bravely and decisively as a shard sword."
"There is one who takes amrta, harms life, and dies early,
Or one who takes amrita and gains long life,
Or one who takes poison and gains life,
Or one who takes poison and dies.
The unhindered wisdom, which is the amrta, in none
But the Mahayana sutras. And such Mahayana sutras too
Are what contain poison. It is
Like the butter, sarpirmanda or rock candy,
Which, when taken and digested, is medicine.
If not digested, then it is none but poison.
The same if the case with the vaipulya sutras.
The wise make it amrta, and the ignorant, not knowing
The worth of the Buddha Nature, make it a poison.
Sravakas and pratyekabuddhas make Mahayana amrta.
This is like the milk which is the first of what taste.
Those who thus work and make progress
Ride on Mahayana, gain the shore of nirvana, and become
The elephant king of man. Beings know of the Buddha Nature
As with Kasyapa. The superb amrta is
The birthlessness and deathlessness. O Kasyapa!
Know well of the three refuges. The nature
Of the three refuges is that of self. If one knows
Clearly that the nature of self has the Buddha Nature,
Such a one well enters the undisclosed house.
One who knows of self and what belongs to self
Cames already out of the world.
The nature of the Three Treasures of the Buddhist teaching
Is the upperless and the most to be honored.
Its nature is as I say thus in my gatha"
Then, Kasyapa said in a gatha:
"I do not know how to take refuge
In the Three Treasures, how
To take refuge in the unsurpassed fearlessness.
Knowing no place of the Three Treasures, how can one
Gain fearlessness? How can one who takes refuge
In the Buddha gain peace, how can one take refuge in the Law?
Condescend and tell me of these! How does one gain
Unmolestedness, and how non-unmolestedness,
How does one take refuge in the sangha, and, thereby,
Attain the unsurpassed benefit?
How does one gain the true sermon, how
Buddhahood in the days to come?
If one does not attain it in the days to come,
How can one take refuge in the Three Treasures?
I have nothing to forsee; I shall, by steps, work up.
Not conceiving, can one think of having a child? If
It is definitely in the embryo, we may well say
That we have a child. If the child is in the womb,
It will not be long before it comes out.
This is what means of a child. The same is the case
With what pertains to the karma of man.
The ignorant cannot know what the Buddha says.
By ignorance, the wheel of birth and death turns.
One who is an upasaka by name only cannot know
The true significance. Condescend and explain to me
And cut off the web of doubt.
Oh, the great wisdom of the Tathagata! Have pity
And explain! I pray, open the closed door
Of the treasure house of the Tathagata.quot;
"O Kasyapa! I will now for your sake
Open the closed door of the storehouse and uproot your doubt.
Give ears to what I say with all your heart!
You, all bodhisattvas, and the seventh Buddha, have the same name.
One who takes refuge in the Buddha is the true upasaka.
One no more takes refuge in all other heavens.
One who takes refuge in the Law cuts oneself away
From harming others. One who takes refuge
In the holy sangha does not take refuge in tirthakas.
Thus taking refuge in the Three Treasures,
One attains fearlessness."
Kasyapa said to the Buddha:
"I take refuge in the Three Treasures.
This is the right path, and this the world of all Buddhas.
That the two treasures are equal
Possesses always the nature of great wisdom.
The nature of self and the Buddha Nature
Do not differ. This is the path the Buddha praises;
This is where man rightly steps forward
And when one abides in peace,
This is the right enlightenment.
This is the Buddhahood. I, too, am a Well-gone, and am
On way to the unsurpassed bodhi praised by all.
This is the best amrta.
This is where there is no existence to name."